7—23.
395
““Opare, βλέπετε ἀπὸ τῆς ΤἸύμης τῶν Φαρισαίων καὶ τῆς ζύμης
Ηρώδου.” ἄρτους οὐκ ἔχομεν. 17. Καὶ γνοὺς διαλογίζεσθε, ὅτι ἄρτους οὐκ ἔχετε;
16. Καὶ διελογίζοντο πρὸς ἀλλήλους, λέγοντες,α “ Ὅτι ὁ ᾿Ιησοῦς δ λέγει αὐτοῖς, “Τί
a” ~ > a [ή οὕπω νοεῖτε, οὐδὲ συνίετε;
ἔτι” πεπωρωµένην ἔχετε τὴν καρδίαν ὑμῶν; 18. ὀφθαλμοὺς ἔχοντες
οὐ βλέπετε;
καὶ Gta ἔχοντες οὖκ ἀκούετε; καὶ οὗ μνημονεύετε;
10. ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους
κοφίνους πλήρεις κλασμάτων > ἤρατε; eis τοὺς τετρακισχιλίους,
20. “Ὅτε δὲ τοὺς ἑπτὰ
σπυρίδων πληρώματα κλασμάτων ἤρατε;
Λέγουσιν αὐτῷ, “ Δώδεκα.” πόσων Οἱ δὲ εἶπον,ὃ ““Ἑπτά.”
21. Καὶ ἔλεγεν αὐτοῖς, “Mas οὐ Ἰ συνίετε; ” 22. ΚΑΙ ἔρχεται ὃ eis Βηθσαϊδάν: καὶ φέρουσιν αὐτῷ τυφλόν, καὶ
παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἄψηται.
23. καὶ ἐπιλαβόμενος τῆς 3 BP τη
1 Omit λεγοντες (an explanatory word) KBD. 2B has εχουσιν, adopted by Trg. (text), W.H. Ws., Tisch., and R.V. retain
εχοµ.εν. ὃ Omit o |. BA. ὅκλασματων mAnpes in NBCLA 33.
7 B has πως ov νοειτε. (D), as expressive of vexation.
* SBCDLAZX omit ετι. ὃ και λεγουσιν in NBCLA.
πως ov is to be preferred to ουπω (ΝΟ1.Δ) or πως ουπω Tisch. and W.H. adopt ουπω.
S ερχονται in BCDLA. The sing. (T.R.) is an adaptation to avrm.
easymindedness as to food in the disciple-circle. Let to-morrow look after itself!—Ver. 15. ἀπὸ τῆς ζύμης, etc.: two leavens, one of Pharisees, another of Herod, yet placed together because morally akin and coincident in practical outcome. Vide notes on Μι. xvi. 1-6.—Ver. 16. πρὸς ἀλλήλους. Mt. has ἐν ἑαυτοῖς. The mind of Jesus was profoundly preoccupied with the ominous demand of the sign-seekers, and the disciples might talk quietly to each other unnoticed by Him.—Ver. 17. γνοὺς: He does notice, however, and administers a sharp rebuke for their pre- occupation with mere temporalities, as if there were nothing higher to be thought of than bread.—werwpopévyy, in a hardened state; the word stands in an emphatic position. For the time the Twelve are wayside hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate.— Ver. 18 repeats in reference to the Twelve the hard saying uttered concern- ing the multitude on the day of the parables (iv. 12).’ In vv. 19, 20 Jesus puts the Twelve through their catechism in reference to the recent feedings, and then in ver. 21 (according to reading in B) asks in the tone of a disappointed
Master: How do you not understand ? If we may emphasise the imperfect tense of ἔλεγεν, He said this over and over again, half speaking to them, half to Himself; another of Mk.’s realistic features. All this shows how much the Twelve needed special instruction, and it is obviously Mk.’s aim to make this prominent. Desire for leisure to attend to their instruction is in his narrative the key to the excursions in the direction of Tyre and Sidon and to Caesarea Philippi.
Vv. 22-26. A blind man cured at Bethsaida, peculiar to Mk.—Ver. 22. Βηθσαϊδάν. If there were two Beth- saidas, which of the two? If only one of course it was Bethsaida Julias. But against this has been cited the term κώμη twice applied to the town (wv. 23, 26), which, however, may be regarded as satisfactorily explained by the remark : it had been a village, and was first made a town by Philip, who enlarged and beautified it and called it Julias in honour of the daughter of Augustus (Joseph., B. J., ii., 9, 1, etc.). So Meyer and others.—Ver. 23. ἔξω τῆς κώµης, outside the village, for the same reason as in vii. 33, to avoid creating a run on Him for cures. Therefore Jesus becomes